Ibn Majah

Commentary:
Benefits and Issues:
This hadith has already been mentioned in the first chapter of the Book of Fasting (Kitab al-Siyam).
See hadith: 1638.

Hadith Commentary:
This hadith regarding fasting has been narrated as divine speech.
That is, Allah Himself has said such and such.
This is His speech which is other than the Qur’an.
From this, the attribute of divine speech is also established, and it is a refutation of the Mu'tazilah and Jahmiyyah who deny that Allah speaks.
The relevance to the chapter heading is clear, as the Noble Messenger (sallallahu alayhi wa sallam) described this hadith as the speech of Allah.

Hadith Commentary:
➊
From these two Qudsi hadiths, Imam Bukhari rahimahullah intends to establish that the speech of Allah is not limited only to the Noble Qur’an, but rather Allah, whenever He wills, speaks according to the situation. Thus, the Messenger of Allah sallallahu alayhi wa sallam has attributed the contents of the mentioned hadiths to the statement of Allah, even though these hadiths are other than the Noble Qur’an.
This also serves as a refutation of the Mu'tazilah and Jahmiyyah, who deny that Allah speaks.

➋
Previously, in the chapter heading, there was a reference to a verse, and indeed, the Muslims were very grieved at the occasion of the Treaty of Hudaybiyyah.
Allah, through His Messenger sallallahu alayhi wa sallam, had promised them that they would attain a victory exclusively for themselves, while the hypocrites wished to alter this promise.
This promise too was the speech of Allah, which was other than the Noble Qur’an.
And Allah knows best.

Hadith Commentary:

Fasting is such an act that a person, purely out of fear of Allah, refrains from eating, drinking, and fulfilling desires, and no other person can be fully aware of this. Therefore, its reward is also great. Such a pure act has been likened to musk, and this is itself evidence of the purity of musk. The ijtihad (independent juristic reasoning) of the great mujtahid, Imam Bukhari rahimahullah, is absolutely correct.

Hadith Commentary:
(1)
"Fasting is for Allah."
This means that, except for Allah, no one has ever been worshipped through fasting, because the disbelievers and polytheists have never worshipped their false deities by means of fasting. Furthermore, fasting is such a concealed act that no one besides Allah can be fully aware of it. The pure act of fasting has been likened to a pure thing.

(2)
From this, it is understood that musk is pure, and it is the best of fragrances. Thus, in a hadith, the Messenger of Allah (sallallahu alayhi wa sallam) said:
"The best of your perfumes is musk."
(Musnad Ahmad: 36/3)

Hadith Commentary:
The relevance of this hadith to the chapter is evident.

Hadith Commentary:
The meaning of expiation (kafarah) for sin is that Allah, the Exalted, conceals that sin and forgives it.
Although the reward for every deed is given by Allah, the Exalted, in most cases He entrusts the granting of rewards for deeds to the angels. However, fasting (sawm) has this special distinction that, instead of entrusting its reward to the angels, Allah Himself grants its reward, because fasting is not observed for anyone other than Allah, the Exalted, and there is no aspect of showing off or ostentation in it.
Imam Bukhari rahimahullah has established from this hadith that there is a difference between the narrator and what is narrated.
And Allah knows best.

Hadith Commentary:
Acts of ignorance such as jesting, obscene lies, vain talk, and shouting or making a commotion.
In the narration of Sa‘id ibn Mansur, it is stated thus: neither utter obscenities nor quarrel with anyone.
Abu Shaykh has narrated in a weak hadith that when those who fast are raised from their graves, they will be recognized by the scent of their mouths, and the scent of their mouths will be more fragrant to Allah than musk.
Ibn ‘Allam has said that even in this world, the scent of the fasting person’s mouth is better in the sight of Allah than the fragrance of musk, and fasting is such an act in which there is no room for ostentation or showing off.
A person, purely out of fear of Allah, abandons all his desires.
For this reason, fasting is a special act of worship for Him, and its reward is exceedingly great, provided that the fast is a true fast.

Hadith Commentary:
(1)
This hadith, from several perspectives, indicates the virtue of fasting:

Firstly, fasting is a shield. It is a fortress; in one narration, it is mentioned that fasting is a shield from the fire of Hell. (Jami‘ at-Tirmidhi, As-Sawm, Hadith: 764) In the narration of Musnad Imam Ahmad, fasting is described as a strong fortress. (Musnad Ahmad: 402/2) This also means that fasting serves as a shield to protect from sins. When a person is fasting, he is safeguarded from the attacks of Shaytan.

The second reason for its virtue is that, in the sight of Allah, the odor from the mouth of a fasting person is said to be better than the fragrance of musk, whereas in other ahadith, the blood of a martyr is described as musk, even though the martyr sacrifices his life in the path of Allah. The reason for this is that fasting is a pillar of Islam and an individual obligation (fard ‘ayn), whereas jihad is a collective obligation (fard kifayah). The aforementioned difference is due to this reason.

The third reason is that the act of fasting has been specifically attributed by Allah to Himself, even though all forms of worship are for Allah alone. This is because fasting is such an act that people cannot observe it. There is little possibility of ostentation (riya’) in it; therefore, when Allah grants the reward for this act, He will bestow it without measure, beyond all calculation.

(2)
The reward for the fasting person will be granted directly by Allah Himself, whereas the reward for other deeds is given through the mediation of angels. In any case, in this hadith, the virtue of fasting is described from several aspects. The purpose of Imam Bukhari rahimahullah is also to establish the virtue of fasting.

Hadith Commentary:
That is, even in this world a person derives some benefit from righteous deeds, even if his intention is not ostentation; for example, people consider him good. However, fasting (sawm) is such a hidden act of worship that its reward will be given by Allah; the servants have no share in it.

Hadith Commentary:
(1)
The display of worship is disliked; one should strive to keep it hidden in every possible way. If there is some benefit in its display, then there is no harm in making it apparent, provided that ostentation (riya) and seeking fame are not intended. In this context, the benefit of displaying the act of fasting is that perhaps the ignorant person who is abusing may refrain from further insolence and, out of shame, may begin to behave like the fasting person.

There is an objection here: In the hadith, it is clarified that when a fasting person is mistreated, he should verbally express that he is fasting. However, Imam Bukhari rahimahullah has established the chapter heading with the word "hal," which indicates hesitation or uncertainty. Hafiz Ibn Hajar rahimahullah has explained the reason for this: that the fasting person should either say it verbally or address himself and say it in his heart.

Some commentators are of the opinion that he should say it in his heart, while others consider it better to say it verbally, and if both are combined, that is even better. Due to this difference of opinion, Imam Bukhari rahimahullah established the chapter heading with the word "hal."

(Fath al-Bari: 4/136)

There are three opinions on this issue:
➊ He should say it in his heart and not express it verbally.
➋ He should say it verbally so that the ignorant person refrains from indecency.
➌ In obligatory (fard) fasting, he should say it verbally, and in voluntary (nafl) fasting, he should say it in his heart.

The second opinion appears to be the strongest.

('Umdat al-Qari: 8/10)

(2)
The fasting person is happy at the time of breaking the fast (iftar) because Allah, the Exalted, granted him the ability to complete the fast and protected him from things that would invalidate the fast. Also, after remaining hungry and thirsty all day, it is natural to feel happiness upon eating and drinking.

He will be happy at the time of meeting Allah, the Exalted, because Allah has accepted his fast and has given him a good reward for it.

(Fath al-Bari: 4/152)

Hadith Commentary: Benefits and Issues: Just as it is necessary for the fasting person to abstain from eating, drinking, and marital relations, in the same way, during the state of fasting, it is necessary to protect one's tongue and other limbs from actions contrary to the Shariah. To engage in obscene speech or indecent acts, to make unnecessary noise and commotion, to shout and scream, to act contrary to forbearance and patience by being swept away by emotions and committing acts of ignorance and foolishness, or if someone provokes by insulting or inciting towards quarrel and fighting, then it is not correct to become entangled with such a person.

Rather, he should think in his heart, or if necessity and the situation demand, he may also say with his tongue, "I am fasting," and for me, it is not permissible to engage in abuse or quarrel.

"Shatamahu": To provoke towards abuse.
"Qatalahu": To incite towards quarrel and fighting.

1:
Here, one objection is that all deeds are for Allah alone and He alone gives their reward, so what is the meaning of saying, "Fasting is for Me and I alone will give its reward"? One meaning is that there is no room for showing off (riya) in fasting, whereas in other deeds there can be ostentation, because other deeds depend on outward actions, while fasting depends solely on intention (niyyah).
Another opinion is that the reward for other deeds has been made known to people—that it can be up to seven hundred times—but the reward for fasting is known only to Allah; only Allah will give its reward, and it is not within the knowledge of others. That is why it is stated: ((As-Sawm li wa ana ajzi bihi)) — "Fasting is for Me and I alone will give its reward."

Benefits and Issues:
➊ A Muslim should avoid foul speech and acts of ignorance under all circumstances, but for the fasting person (sa’im), there is a much greater emphasis on abstaining from them.
Thus, he should verbally inform his opponent that he is fasting, and refrain from escalating or continuing the wrongful behavior.
Some scholars say that he should say this in his heart and demonstrate through his actions that he is fasting.
However, this position is contrary to the apparent text.

➋ And it is only by acting upon this guidance while in the state of fasting that the fast can become a shield.

(1) "Every deed is for him." That is, in every deed, if he wishes, he can be sincere, and if he wishes, he can abandon sincerity; its basis depends on this, and he may derive benefit from it, for example: people may praise him or give him some reward or compensation, because deeds are visible to people. However, fasting (sawm) is seen only by Allah Ta'ala, therefore its complete reward will be given only by Allah Ta'ala.

(2) "Nor engage in lustful talk." It is as if these things are like making holes in the shield of fasting, which would render the shield ineffective.

(3) "He should say." That is, he should say to the one who is fighting with him so that he may feel ashamed, or he should say it in his heart to admonish himself; the first meaning is closer to the wording of the hadith.

(1) "From tenfold to seven hundredfold." The minimum of tenfold is based on the promise set by Allah Ta'ala: "Whoever brings a good deed, he will have ten times the like thereof." (Al-An'am: 160). And any increase beyond that depends on the degree of sincerity each person has.

(2) "A shield." That is, it is a shield from sins and, on the Day of Resurrection, a shield from the Fire. If it serves as a strong shield from sins, then it will also be a strong shield from the Fire. If it proves to be a weak shield here, then it will also be a weak shield in the Hereafter. Therefore, one should protect the fast (sawm) from every kind of weakness.

Commentary:
Benefits and Issues:
This is a special favor of Allah upon His servants,
that when a servant, by His enabling grace, performs a good deed,
He does not merely grant its reward equal to one good deed, but increases it manifold.
Allah the Exalted has said:
﴿مَن جَآءَ بِٱلْحَسَنَةِ فَلَهُۥ عَشْرُ أَمْثَالِهَا﴾ (al-An‘am: 6:160)
Whoever brings a good deed, for him is ten times its like.
From the hadith, it is understood that this amount mentioned in the Qur’an is the minimum.
The reward can be much more than this.

➋
The abundance of reward depends on the excellence of intention, sincerity, and following the Sunnah.
The faith of the noble Companions (radi Allahu anhum ajma‘in) was so magnificent
that their half a sa‘ (approx. 1.5 kg) of grain given in the way of Allah is superior to the gold spent by those who come after them equal to the mountain of Uhud. (Sunan Ibn Majah, Hadith: 161)
Therefore, according to each person’s circumstances and states, the reward for a good deed can reach hundreds of times.

➌
Only that deed is accepted
which is done purely for the pleasure of Allah.
A deed done for show or ostentation is not acceptable to Allah.
Since fasting (sawm) is related to intention,
and compared to other outward acts such as prayer (salah), almsgiving (zakat), and pilgrimage (hajj), fasting is hidden and there is less possibility of ostentation in it,
for this reason, its reward has also been kept hidden.

➍
The real benefit of fasting is attained only
when a person refrains from fulfilling the impure desires of the heart,
that is, just as he abstains from eating and drinking,
he should also avoid lying, backbiting, etc.

➎
At the time of breaking the fast, there is happiness
that, by Allah’s grace, one was enabled to complete a good deed.

➏
On the Day of Resurrection, there will be happiness because the reward for fasting will be far greater than expected,
and Allah’s pleasure will be attained.

➐
By the odor of the mouth is meant
the smell that arises due to the stomach being empty.
Since this arises as a result of performing an act of obedience to Allah,
it is very beloved to Allah.

➑
Some people think that one should avoid using the tooth-stick (miswak) in the evening while fasting,
so that the beloved odor to Allah is not removed.
But this is not correct, because the miswak removes the odor
that arises due to lack of oral cleanliness.
The odor that arises due to the stomach being empty is different.
It has nothing to do with whether one uses the miswak or not.

Benefits and Issues:

➊
In order to attain the true benefits of fasting, it is very important to observe its etiquettes.

➋
By "jahl" (ignorant behavior) is meant quarrelsome and contentious talk.
That is, the fasting person should not initiate any quarrel.
And if another person says something or does something that angers the fasting person, even then the fasting person should not quarrel in response. Rather, keeping his fast in mind, he should act with patience and forbearance, and avoid quarreling.

➌
Saying "I am fasting" has one meaning: that he should remind himself in his heart about his fast so that he can avoid quarreling.
The second meaning is that he should say to the one quarreling with him that, "I am not responding to your wrongful action in your manner because my fast prevents me from doing so."
It is hoped that this will make the other person feel ashamed, and he will end the quarrel out of respect for the fasting person's fast.

Hadith Authentication:
[وأخرجه البخاري 1894، من حديث مالك به]

Jurisprudential Explanation:
➊ Muslims who fulfill the requirements of fasting are protected from evils during the state of fasting just as one protects oneself from an opponent’s sword, etc., by means of a shield.
➋ On the Day of Resurrection, fasting will protect from the fire of Hell.
➌ It is narrated from Sayyiduna Abu Umamah radi Allahu anhu that he came to the Messenger of Allah sallallahu alayhi wa sallam and said: “Command me with something that I may hold firmly.” He (sallallahu alayhi wa sallam) said: «عَلَيْكَ بِالصَّوْمِ فَإِنَّهُ لَا مِثْلَ لَهُ۔» “Observe fasting, for there is nothing like it.” [سنن النسائي 4/165 ح2222 وسنده صحيح وصححه ابن حبان : 929 وابن حجر فى فتح الباري 4/104، تحت ح1894]
➍ Committing some of the prohibited acts while fasting can nullify the fast and completely destroy its reward; therefore, it is necessary to avoid all kinds of prohibited matters entirely.
➎ It is not permissible to have intercourse with one’s wife during the day while fasting, but it is permissible after breaking the fast at night until the appearance of dawn. Also see: [الموطأ حديث : 343]

Benefit:
This hadith mentions the safeguarding of the fast—that after observing the fast, one must also protect it in every way. Protection means not using foul language and the like; one should strive to mold oneself according to the standard set by the hadith.